Basi Legani 5711 Point-by-Point Outline

אות א'

1. In Shir Hashirim, Hashem says (in reference to the time of Matan Torah) “Basi Legani

Achosi Kalla” – “I came to My garden...” The Midrash explains that the word “Legani,”

“My garden,” is related to the word “Genuni” [My chupa]. Already at the beginning of

creation, the “main Shechina” (עיקר שכינה) was in this world. Therefore, when Hashem

descended on Har Sinai at the time of “Matan Torah,” He was returning to where He

was already once before.

2. Q. What is the meaning of the term “עיקר שכינה” “the main Shechina”?

3. Let’s first understand what the word “ השכינ ” alone means.

ה”ב

4. The Alter Rebbe explains that the word “ השכינ ,” which means “dwelling,” refers to the

level of אלוקות that dwells in the world. More specifically, this refers to the first

revelation of “אור אין סוף.”

This refers to a level that is higher than the world of אצילות, and it is found even in the

light higher than the “Tzimtzum” [=minimization of "אלוקות"].

5. In fact, the Mitteler Rebbe says clearly that the word “שכינה” can refer to the “Kav”

after the “Tzimtzum” (which this level is higher than Atzilus!!).

6. Q. If so, which level is called “שכינה”? Is it “אור אין סוף” or is it the “Kav”?

7. A. Many different levels can each be called “שכינה,” depending on the context!

8. The Tzemach Tzedek says that “שכינה” refers to “מלכות דאצילות” only when it descends

to become a source for the world of “בריאה.”

9. Based on what we said earlier, that many levels can be called “שכינה,” the words of

the Tzemach Tzedek don’t contradict the Mitteler Rebbe who said that “Kav” is called

”.שכינה“

10. The Rebbe Maharash says that the level of the “Kav” is called “שכינה” [=dwelling],

although it does not dwell in the world directly, since its purpose is to dwell in this

world.

11. The Rebbe Rashab says that even higher than the “Kav,” there is another level called

”.אור שלפני הצמצום“ in the ”שכינה“

12. Based on all this, we understand why the Midrash says “עיקר שכינה” and not just

אור “ in the — ”שכינה“ This is to clarify that it is referring to the highest level of ”.שכינה“

”.שלפני הצמצום

13. The reason why the level of “אלוקות” that came down to this world was specifically this

high level and not a lower level is because any lower level is limited and wouldn’t be

fully revealed in this world more than in the spiritual worlds.

ב'אות

Part 1

1. When the Midrash says "עיקר שכינה בתחתונים", it is referring to this physical world –

.as is clear from the continuation of the Midrash – "עולם הזה הגשמי"

2. This main removal of the "שכינה" leaving this world of "עולם הזה הגשמי" was caused by

the biggest and greatest Aveira. It was the source of all Aveiros, and allowed all future

Aveiros to be done. This is the Aveira of the "חטא עץ הדעת".

3. The reason why the main removal of the "שכינה" is when it leaves this world is

because:

Just as the concept of the "שכינה" coming down is mainly when it comes into this world

in which we can appreciate it, so too, its main removal is when it leaves this physical

world.

4. This is also the reason why in the Frierdiker Rebbe’s Maamar, this step in the

Shechina’s departure is mentioned separately than the other steps. It is the most

severe step, and is different than the other steps.

5. Another reason why it’s mentioned separately is because this step is the most relevant

to us, unlike the others.

Part 2

into this world! (This is the main step.) "שכינה" was the one to bring down the "משה" .1

2. Just as the "עץ הדעת" חטא caused the main removal of the "שכינה" from this world,

similarly, "משה" caused the main step of bringing it back down to this world.

3. The reason why "משה" was able to bring down this great "המשכה" is because all

sevenths are beloved – "כל השביעין חביבין".

ג' אות

1. The reason why Moshe is "חביב" is because he is the "שביעי". This comes without any

work.

2. The Frierdiker Rebbe explains that although כל השביעין חביבין"" is bringing out the

greatness of the "שביעי", at the same time, it also clearly brings out that beforehand

there was someone special who was the "ראשון"!

3. The ראשון"" was אברהם אבינו"" . He was completely given over to Hashem, and he was

ready to go on "מסירת נפש" for Hashem and in the proper manner. He wasn’t focusing

on himself – that he will have this opportunity. Rather, his entire focus was on

spreading "אלוקות" just as Hashem wants, and if "מסירת נפש" was needed, he’ll do that

too.

4. Only for this reason – in the Zechus of "אברהם אבינו" – did Moshe become a true

לראשון"-"שביעי , and was therefore Zoche for the Torah to be given specifically through

him.

5. The two above two concepts apply to us as well:

1) On the one hand, we must know that we are special on our own, because we are the

."דור השביעי"

2) We must also keep in mind that we are not special on our own. It is only because we

are the ones to complete the "עבודה" of the "ראשון", which is to bring "אלוקות" into the

entire world.

6. Although we did not choose to be the "דור השביעי", we are still Chaviv [=beloved to

Hashem]. We are in the end of the generation of "עקבתא דמשיחא". Therefore, we need

to bring down the "עיקר שכינה" into דוקא"-"עולם הזה הגשמי .

ד' אות

1. The Alter Rebbe says that the purpose of the creation of the worlds cannot be for the

“higher worlds” because this is a downgrade for Hashem.

2. How is it a downgrade for Hashem to create the higher worlds?

3. To answer this, first understand that the power of the creation comes from the level of

completely higher than all worlds. In fact, it is the highest level and there is ,"עצמות"

no level higher than it, which created it.

4. Based on this, we can understand why it is degrading for Hashem to create the higher

worlds:

1) Why would Hashem lower Himself from this level to create the “higher worlds”,

which are on a lower level then "עצמות" itself, and in them, Hashem’s glory is weaker?

This is only a downgrade for Hashem to lower Himself to create these worlds!!

2) Aside for this, there is another reason why it can’t be that Atzmus made the

creation in order to make higher worlds: the level of "עצמות" is the way Hashem is “for

Himself,” and it wouldn’t be befitting for this level to create a level only for the

purpose of “revealing to others” [ = the levels of גילויים"[" .

5. The Mitteler Rebbe, in fact, says that in this world, we feel as if we were created on

“our own” and there was no one before who created us. The reason why we feel this

way is because our source is from "עצמות", which was truly not created by anything

else!!

6. It’s understood from all this that the purpose of creation is for this world specifically.

To us it seems that we are an entity of our own, and through working in it with

This is the purpose for which all the worlds ."עצמות" we reveal ,"אתכפיא ואתהפכא"

were created.

ה' אות

Part 1

1. We explained earlier that the purpose of creation cannot have been for the higher

worlds because:

1) They are only a revelation of levels that came before them, and they are not a new

creation.

2) It is a downgrade for Hashem to lower Himself to reveal lesser revelations of

""אלוקות , (when there already exists levels of "אלוקות", which are a lot more powerful).

2. Q1. Seemingly, we can ask on this: There is an opinion in Kabbalah not like the above!

Rather, that in the higher worlds, the "כלים" of "אצילות" is a new creation of "יש מאין". If

so, it may very well be that the purpose of creation was indeed for the higher worlds,

for they do hold in themselves something new?

3. A. To answer this, we must first explain:

In the higher worlds there are two parts: (1) The light of "["אורות"=] "אלוקות; and (2)

The vessels of "אלוקות" [= "כלים" ] that hold the light of "אלוקות".

When this opinion says that the "כלים" of "אצילות" are a new creation, it means that it

looks like a new creation.

- The reason it looks this way is because the "אורות" come down from their source in a

revealed way. But when it comes to the "כלים" , the way they come down from their

source is in a concealed way.

- That’s why it looks like it’s something new that was created.

4. Q2. Seemingly, we may still ask: If the point of creation is for this physical world, why

do the "אורות" that we draw down through doing Mitzvos go to "עולם האצילות" – a high

world? If the point of creation is for this physical world, then the "אורות" should be

revealed in this physical world?

5. A. The answer is that the "אורות" from doing Mitzvos are not revealed in the higher

worlds ("אצילות). They only go there to be kept until the time comes for them to come

down to this world. Eventually, they will indeed be revealed in this physical world!!

Part 2

Based on this, we can understand what the Rebbe Rashab explains that it is “a

downgrade for Hashem” to create the higher worlds since they are only revelations of

Hashem, and not a new creation.

Furthermore, it is "עצמות" who created the world, and "עצמות" does not “reveal

Himself” to others. It’s a downgrade to even create such a level [=which is a revelation

to others].

6. The purpose of creation is for this physical world. Hashem decided that He will have a

pleasure, when the "סטרא אחרא" will be “subdued” and “transformed” [= " אתכפיא

.[ואתהפכא"

As the Frierdiker Rebbe says, our work must be in elevating the "שטות" of this world to

שטות"“ of "קדושה", which this is a form of "אתהפכא".

7. Through us doing this, (1) Hashem has a tremendous enjoyment, and (2) we make this

world a dwelling place for Hashem, meaning that Hashem can express and reveal

Himself in this world. It is for this purpose that the world was created.

ו'אות

1. Since the concept of the "שכינה" being in this world is that it should mainly shine in the

“Beis Hamikdash,” therefore, in the actual structure, there is something that signifies

this concept of bringing down the "שכינה".

This is the wood that the Beis Hamikdash was made of: "עצי שיטים".

- This comes from the expression of "שטות", signifying transforming the "שטות" –

“nonsense” of the world, to "שטות" of kedushah. This is the concept of "אתהפכא" –

transformation, which brings the "שכינה" to this world.

2. Whatever the Rebbeim asked us to do, we see they also did themselves.

One area in which we seet this clearly is Ahavas Yisroel. There are famous stories of

each of them helping Yidden. So too, in the area of transforming this world to

Kedushah, they themselves did it as well.

'זפרק

1. By doing "אתכפיא ואתהפכא", we fulfill the purpose of the creation, which is to draw

down "אלוקות" into this world. In fact, through this we draw down a level of "אלוקות"

that is greater than there was in the beginning of the creation.

This is understood simply from the fact that Hashem removed the "שכינה" from the

world, earlier in history. And “one does not destroy unless his purpose is to rebuild.”

2. The level that we can draw down now is "אור הסובב". This does not mean literally that

it’s surrounding and connected to the world. Rather, it is completely elevated from this

world.

This also explains why the Frierdiker Rebbe uses the word "אסתלק" - “removed” in

reference to this light. This emphasizes that it is indeed “removed” from this world.

3. This same light also descends to us in this world by the passing of a Tzadik. That is why

the passing of a Tzadik is also called "הסתלקות" – removal, for it brings the above

mentioned “separated” level, down to this world.

4. The same applies to the passing of the Frierdiker Rebbe – this high light was drawn

down.

פרק ח'

1. The passing of the Frierdiker Rebbe, which is “even more severe than the destruction

of the Beis Hamikdash”, brought this high light of "אלוקות" to be drawn down to this

world. The previous concealments weren’t enough to accomplish this.

2. Now we stand in the seventh generation. Our specialty is that we continue the

“concept” of the “first one,” which in our case is the Alter Rebbe.

The Alter Rebbe acted just as Avraham Avinu. He didn’t look for self-satisfaction. His

only agenda was to bring "אלוקות" to every type of place, even to those who didn’t

know “Alef Beis”!

3. Although it says by Avraham Avinu “Vayikra” – he called to Hashem, Chazal explain

that he also made others call out to Hashem – “Vayakri.” In order for a person to truly

“call out” to Hashem, he must make others call as well.

4. More specifically, we must make them come to the recognition, understanding and

connect to the fact that Hashem and the world are truly one entity.

פרק ט'

Although we are far from the level of Avraham Avinu, still somewhat of his doings is

very relevant to all of us. For us to fulfill our mission, the greatest levels of "אלוקות"

were revealed to us.

והוא יגאלינו. ,מעשרא טפחים האין א גוף ולמט למטהונזכה זען זיך מיטען רבי'ן דא

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